NONE.filter - rwp conviction:

rwp@1Corinthians:14:24 @{He is reproved by all} (\elegchetai hupo pantn\). Old word for strong proof, is undergoing conviction. {Is judged} (\anakrinetai\). Is tested. Cf. strkjv@1Corinthians:2:15; strkjv@4:3f|.

rwp@1John:5:1 @{That Jesus is the Christ} (\hoti Isous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteun\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegenntai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennsanta\). First aorist active articular participle of \genna\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennmenon ex autou\). Perfect passive articular participle of \genna\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.

rwp@Info_2Peter @ THE RESEMBLANCE TO THE EPISTLE OF JUDE This is undoubted, particularly between Jude:and the second chapter of II Peter. Kuhl argues that strkjv@2Peter:2:1-3:2| is an interpolation, though the same style runs through out the Epistle. "The theory of interpolation is always a last and desperate expedient" (Bigg). In II Peter 2 we have the fallen angels, the flood, the cities of the plain with Lot, Balaam. In Jude:we have Israel in the wilderness, the fallen angels, the cities of the plain (with no mention of Lot, Cain, Balaam, Korah). Jude:mentions the dispute between Michael and Satan, quotes Enoch by name. There is rather more freshness in Jude:than in II Peter, though II Peter is more intelligible. Evidently one had the other before him, besides other material. Which is the earlier? There is no way to decide this point clearly. Every point is looked at differently and argued differently by different writers. My own feeling is that Jude:was before (just before) II Peter, though it is only a feeling and not a conviction.

rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher\, old double compound, to bring in (\eispher\), besides (\para\), here only in N.T. {All diligence} (\spoudn psan\). Old word from \speud\ to hasten (Luke:19:5f.|). This phrase (\psan spoudn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin_). {In your faith} (\en ti pistei humn\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agap\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorgsate\). First aorist active imperative of \epichorge\, late and rare double compound verb (\epi\ and \chorge\ strkjv@1Peter:4:11| from \chorgos\, chorus-leader, \choros\ and \hgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gnsin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).

rwp@Acts:5:33 @{Were cut to the heart} (\dieprionto\). Imperfect passive of \diapri\ old verb (\dia, pri\), to saw in two (\dia\), to cut in two (to the heart). Here it is rage that cuts into their hearts, not conviction of sin as in strkjv@Acts:2:37|. Only here and strkjv@Acts:7:54| (after Stephen's speech) in the N.T. (cf. Simeon's prophecy in strkjv@Luke:2:35|). {Were minded} (\eboulonto\). Imperfect middle of \boulomai\. They were plotting and planning to kill (\anelein\, as in strkjv@Acts:2:23; strkjv@Luke:23:33| which see) then and there. The point in strkjv@4:7| was whether the apostles deserved stoning for curing the cripple by demoniacal power, but here it was disobedience to the command of the Sanhedrin which was not a capital offence. "They were on the point of committing a grave judicial blunder" (Furneaux).

rwp@Acts:13:47 @{For so hath the Lord commanded us} (\houts gar entetaltai hmin ho kurios\). Perfect middle indicative of \entell\, poetic (Pindar) and late verb to enjoin (1:2|). The command of the Lord Paul finds in strkjv@Isaiah:49:6| quoted by Simeon also (Luke:2:32|). The conviction of Paul's mind was now made clear by the fact of the rejection by the Jews. He could now see more clearly the words of the prophet about the Gentiles: The Messiah is declared by God in Isaiah to be "a light to the Gentiles" (\ethnn\, objective genitive), "a light for revelation to the Gentiles" (\phs eis apokalupsin ethnn\, strkjv@Luke:2:32|). Songs:Paul is carrying out the will of God in turning to the Gentiles. He will still appeal to the Jews elsewhere as they allow him to do so, but not here. {That thou shouldest be} (\tou einai se\). Genitive articular infinitive of purpose with the accusative of general reference. This is all according to God's fixed purpose (\tetheika\, perfect active indicative of \tithmi\). {Unto the uttermost part of the earth} (\hes eschatou ts gs\). Unto the last portion (genitive neuter, not feminine) of the earth. It is a long time from Paul to now, not to say from Isaiah to now, and not yet has the gospel been carried to half of the people of earth. God's people are slow in carrying out God's plans for salvation.

rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.

rwp@Acts:17:7 @{Whom Jason hath received} (\hous hupodedektai Iasn\). Present perfect middle indicative of \hupodechomai\, to entertain, old verb, but in N.T. only in strkjv@Luke:10:38; strkjv@19:6; strkjv@Acts:17:7; strkjv@James:2:25|. This is Jason's crime and he is the prisoner before the politarchs. {These all} (\houtoi pantes\). Jason, the "brethren" of verse 6|, Paul and Silas, and all Christians everywhere. {Contrary} (\apenanti\). Late compound preposition (\apo, en, anti\) found in Polybius, LXX, here only in the N.T. {The decrees of Caesar} (\tn dogmatn Kaisaros\). This was a charge of treason and was a sure way to get a conviction. Probably the Julian _Leges Majestatis_ are in mind rather than the definite decree of Claudius about the Jews (Acts:18:2|). {Saying that there is another king, one Jesus} (\Basilea heteron legontes einai Isoun\). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after \legontes\. \Basilea heteron\ comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark:12:14|). The Sanhedrin made it anyhow against Jesus to Pilate (Luke:23:2|) and Pilate had to notice it. "Although the emperors never ventured to assume the title _rex_ at Rome, in the Eastern provinces they were regularly termed _basileus_" (Page). The Jews here, as before Pilate (John:19:15|), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul's preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1Thessalonians:4:13-5:4; strkjv@2Thessalonians:2|). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.

rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estsen hmeran\) First aorist active indicative of \histmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell\ and the present active infinitive of \krin\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri hi hrisen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \Hi\ (whom) is attracted from the accusative, object of \hrisen\ (first aorist active indicative of \horiz\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin paraschn\). Second aorist active participle of \parech\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith\, to persuade. {In that he hath raised him from the dead} (\anastsas auton ek nekrn\). First aorist active participle of \anistmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

rwp@Acts:20:25 @{And now, behold} (\kai nun, idou\). Second time and solemn reminder as in verse 22|. {I know} (\eg oida\). Emphasis on \eg\ which is expressed. {Ye all} (\humeis pantes\). In very emphatic position after the verb \opsesthe\ (shall see) and the object (my face). Twice Paul will write from Rome (Phillipians:2:24; strkjv@Philemon:1:22|) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1Timothy:1:3; strkjv@3:14; strkjv@4:13|) and Troas (2Timothy:4:13|) and Miletus (2Timothy:4:20|). There need be no surprise that Paul's fears turned out otherwise. He had reason enough for them. {Among whom I went about} (\en hois dilthon\). Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured.

rwp@Acts:24:25 @{Was terrified} (\emphobos genomenos\). Ingressive aorist middle of \ginomai\, "becoming terrified." \Emphobos\ (\en\ and \phobos\) old word, in the N.T. only strkjv@Luke:24:5; strkjv@Acts:10:5; strkjv@24:25; strkjv@Revelation:11:13|. Paul turned the tables completely around and expounded "the faith in Christ Jesus" as it applied to Felix and Drusilla and discoursed (\dialegomenou autou\, genitive absolute) concerning "righteousness" (\dikaiosuns\) which they did not possess, "self-control" or temperance (\egkrateias\) which they did not exhibit, and "the judgment to come" (\tou krimatos tou mellontos\) which was certain to overtake them. Felix was brought under conviction, but apparently not Drusilla. Like another Herodias her resentment was to be feared (Knowling). {Go thy way for this time} (\to nun echon poreuou\). The ancient Greek has this use of \to nun echon\ (Tobit strkjv@7:11) in the accusative of time, "as for the present or holding the now." {When I have a convenient season} (\kairon metalabn\). Second aorist active participle of the old verb \metalamban\, to find a share in, to obtain. It was his "excuse" for dodging the personal turn that Paul had given.

rwp@Colossians:2:21 @{Handle not, nor taste, nor touch} (\m hapsi mde geusi mde thigis\). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul's own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with \m\, a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. \Hapsi\ is aorist middle subjunctive of \hapt\, to fasten to, middle, to cling to, to handle. \Thigis\ is second aorist active subjunctive of \thiggan\, old verb, to touch, to handle. In N.T. only here and strkjv@Hebrews:11:28; strkjv@12:20|. \Geusi\ is second aorist middle subjunctive of \geu\, to give taste of, only middle in N.T. to taste as here.

rwp@Info_Epistles-Paul @ The study of Paul's Epistles in the order of their writing is the best possible way of seeing his own growth as a theologian and interpreter of Christ. Sabatier long ago laid emphasis on this point in his book _The Apostle Paul_ as did Matheson in _The Spiritual Development of Paul_. It is a tragedy to have to read Paul's Epistles as printed in the usual Greek text of Westcott and Hort and the English translations, beginning with Romans and ending with Philemon. In the manuscripts that give Paul's Epistles Romans comes first as the largest and most important, but Titus and Philemon come after II Timothy (the last just before his death). We know something of Paul's early preaching how he laid emphasis on the Messiahship of Jesus proven by his resurrection, Paul himself having seen the Risen Christ (Acts:9:22|). This conviction and experience lay at the foundation of all his work and he never faltered concerning it (Acts:17:3). In the earliest sermon of which we have a full report Paul proclaims justification by faith in Christ with forgiveness of sins (Acts:13:38f.|), blessings not obtained by the law of Moses. In the unfolding life of Paul he grappled with great problems of Jewish rabbinism and Greek philosophy and mystery-religions and Paul himself grew in stature as he courageously and victoriously faced Judaizer and Gnostic. There are scholars who claim that Paul surrendered to the appeal of Gnostic sacramentarianism and so went back on his great doctrine of justification by faith, not by works. It will be shown at the proper time that this view misinterprets Paul's attitude. The events given by Luke in the Acts fit in with the self-revelation of Paul in his own Epistles as we read them. Each one of the four groups of Epistles has a slightly different style and vocabulary as is natural when one comes to think of it. The same thing is true of the plays of Shakespeare and the poems of Milton. Style is the man, Buffon says. Yes, but style is also a function of the subject. Particularly is this true of vocabulary which has to vary with the different topics treated. But style in the same man varies with different ages. Ripened old age mellows the exuberance of youth and the passionate vehemence of manhood. We shall see Paul himself in his Epistles, letting himself go in various ways and in different moods. But in all the changing phases of his life and work there is the same masterful man who glories in being the slave of Jesus Christ and the Apostle to the Gentiles. The passion of Paul is Christ and one can feel the throb of the heart of the chief of sinners who became the chief of saints in all his Epistles. There is the Pauline glow and glory in them all.

rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomenn hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistmi\ (\hupo\, under, \histmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, Mngoz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmatn elegchos ou blepomenn\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.

rwp@Info_John @ JOHN'S PORTRAIT OF CHRIST No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: "And the Word was God" (John:1:1|) and in the correct text of strkjv@John:1:18|, "God only begotten" (\theos monogens\). It occurs repeatedly in the book as in the witness of the Baptist: "This is the Son of God" (John:1:34|). It is in the charge of the Pharisees (John:5:18|) and the claim of Christ himself (John:5:20-23; strkjv@6:48; strkjv@8:12,58; strkjv@11:25; strkjv@14:9; strkjv@17:5|) with the full and frank conviction of the author in strkjv@John:20:31|. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term \theos\ applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my _The Christ of the Logia_ (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ's crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly (_Studies in the Portrait of the Messiah_, 1900; _St. John's Portrait of Christ_, 1910).

rwp@John:3:11 @{We speak that we do know} (\ho oidamen laloumen\). Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses \lale\ some 60 times, half of them by Jesus, very little distinction existing between the use of \lale\ and \leg\ in John. Originally \lale\ referred to the chatter of birds. Note John's frequent use of \amn amn\ and \leg\ (double emphasis). {And bear witness of that we have seen} (\kai ho herakamen marturoumen\). The same use of neuter singular relative \ho\ as before. Perfect active indicative of \hora\. He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus. {And ye receive not our witness} (\kai tn marturian hmn ou lambanete\). This is the tragedy of the matter as John has shown (1:11,26|) and as will continue to be true even today. Jesus probably associates here with himself ("we") those who have personal experience of grace and so are qualified as witnesses. Note the plural in strkjv@1John:1:1f|. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make.

rwp@John:4:16 @{Go, call thy husband} (\Hupage phnson sou ton andra\). Two imperatives (present active, first aorist active). Had she started to leave after her perplexed reply? Her frequent trips to the well were partly for her husband. We may not have all the conversation preserved, but clearly Jesus by this sudden sharp turn gives the woman a conviction of sin and guilt without which she cannot understand his use of water as a metaphor for eternal life.

rwp@John:12:42 @{Nevertheless even} (\homs mentoi kai\). For the old \homs\ see strkjv@1Corinthians:14:7; strkjv@Galatians:3:15| (only other examples in N.T.), here only with \mentoi\, "but yet," and \kai\, "even." In spite of what has just been said "many (\polloi\) even of the rulers" (recall the lonely shyness of Nicodemus in strkjv@3:1ff.|). These actually "believed on him" (\episteusan eis auton\) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea. {But because of the Pharisees} (\alla dia tous Pharisaious\). Like the whispered talk in strkjv@7:13| "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (7:48|): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him." {They did not confess} (\ouch hmologoun\). Negative imperfect in contrast to the punctiliar aorist \episteusan\. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. {Lest they should be put out of the synagogue} (\hina m aposunaggoi genntai\). Cf. strkjv@9:22| where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2|), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders." {More than} (\mallon per\). They preferred the glory and praise of men more than the glory and praise of God. How \apropos\ these words are to some suave cowards today.

rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elthn\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosuns\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krises\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).

rwp@John:16:9 @{Because they believe not on me} (\hoti ou pisteuousin eis eme\). Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus.

rwp@Luke:9:20 @{But who say ye?} (\Humeis de tina legete;\). Note the emphatic proleptical position of \humeis\: "But _ye_ who do ye say? This is really what mattered now with Jesus. {The Christ of God} (\Ton christon tou theou\). The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See on ¯2:26| for "the Anointed of the Lord." See on ¯Matthew:16:17| for discussion of Peter's testimony in full. strkjv@Mark:6:29| has simply "the Christ." It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.

rwp@Mark:2:7 @{He blasphemeth} (\blasphmei\). This is the unspoken charge in their hearts which Jesus read like an open book. The correct text here has this verb. They justify the charge with the conviction that God alone has the power (\dunatai\) to forgive sins. The word \blasphme\ means injurious speech or slander. It was, they held, blasphemy for Jesus to assume this divine prerogative. Their logic was correct. The only flaw in it was the possibility that Jesus held a peculiar relation to God which justified his claim. Songs:the two forces clash here as now on the deity of Christ Jesus. Knowing full well that he had exercised the prerogative of God in forgiving the man's sins he proceeds to justify his claim by healing the man.

rwp@Mark:7:37 @{He hath done all things well} (\Kals panta pepoiken\). The present perfect active shows the settled convictions of these people about Jesus. Their great amazement (\huperperisss exeplssonto\), imperfect passive and compound adverb, thus found expression in a vociferous championship of Jesus in this pagan land.

rwp@Matthew:11:9 @{And much more than a prophet} (\kai perissoteron prophtou\). Ablative of comparison after \perissoteron\ itself comparative though meaning exceeding (surrounded by, overflowing). John had all the great qualities of the true prophet: "Vigorous moral conviction, integrity, strength of will, fearless zeal for truth and righteousness" (Bruce). And then he was the Forerunner of the Messiah (Malachi:3:1|).

rwp@Matthew:16:17 @{Blessed art thou} (\makarios ei\). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.

rwp@Philippians:3:8 @{Yea, verily, and} (\alla men oun ge kai\). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (\hgoumai\), "I still count all things loss for the excellency of the knowledge (\to huperechon\, the surpassingness, neuter articular participle of \huperech\, strkjv@Phillipians:2:3|) of Christ Jesus my Lord." {Dung} (\skubala\). Late word of uncertain etymology, either connected with \skr\ (dung) or from \es kunas ball\, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T. {That I may gain Christ} (\hina Christon kerds\). First aorist active subjunctive of \kerda\, Ionic form for \kerdain\ with \hina\ in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

rwp@Romans:10:6 @{Saith thus} (\houts legei\). Paul personifies "the from faith righteousness" (\h ek pistes dikaiosun\). A free reproduction from strkjv@Deuteronomy:30:11-14|. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this. {Say not in thy heart} (\m eipis en ti kardii sou\). Second aorist active subjunctive with \m\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag\, to bring or lead down. It is dependent on the preceding verb \anabsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@9:8|. It occurs three times here (verses 6-8|). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.

rwp@Romans:14:23 @{He that doubteth} (\ho diakrinomenos\). Present middle participle of \diakrin\, to judge between (\dia\), to hesitate. See strkjv@James:1:6f.| for this same picture of the double-minded man. Cf. strkjv@Romans:4:20; strkjv@Mark:11:23|. {Is condemned} (\katakekritai\). Perfect passive indicative of \katakrin\ (note \kata-\), "stands condemned." {If he eat} (\ean phagi\). Third class condition, \ean\ and second aorist active subjunctive. If in spite of his doubt, he eat. {Whatsoever is not of faith is sin} (\pan ho ouk ek pistes hamartia estin\). {Faith} (\pistis\) here is subjective, one's strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in strkjv@16:25-27|. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14.